The most important question in 21st-century economics may well be, 'What should we do with all the superfluous people, once we have highly intelligent non-conscious algorithms that can do almost everything better than humans?'
Interpretation
The quote questions the future role of humans in a world dominated by advanced artificial intelligence.
Yuval Noah Harari raises a crucial philosophical and ethical question regarding the impact of artificial intelligence on society. As technology advances, especially with the rise of intelligent algorithms capable of outperforming humans in many tasks, we must contemplate the future of those who may become redundant. This provokes thoughts about employment, purpose, and the value of human life in a high-tech era.
In practice
In a discussion about the future of work, this quote can highlight concerns about job displacement due to AI.
We control the world basically because we are the only animals that can cooperate flexibly in very large numbers. And if you examine any large-scale human cooperation, you will always find that it is based on some fiction like the nation, like money, like human rights.
I titled the book 'Homo Deus' because we really are becoming gods in the most literal sense possible. We are acquiring abilities that have always been thought to be divine abilities - in particular, the ability to create life. And we can do with that whatever we want.
The notion of superhumans is using bioengineering and artificial intelligence to upgrade human abilities. If they use the power to change themselves, to change their own minds, their own desires, then we have no idea what they will want to do.
Techno-humanism aims to amplify the power of humans, creating cyborgs and connecting humans to computers, but it still sees human interests and desires as the highest authority in the universe.
Take Google Maps or Waze. On the one hand, they amplify human ability - you are able to reach your destination faster and more easily. But at the same time, you are shifting the authority to the algorithm and losing your ability to find your own way.
You go to a Japanese restaurant and have a wonderful dish, and the thing to do is take a picture with your phone, put it on Facebook, and see how many likes you get. If you don't share your experiences, they don't become part of the data processing system, and they have no meaning.
The physical body is an agent of the spirit and its mirror. It is an engine and a reflection of the spirit. It is the spirit's ingenious memorandum to itself and the spirit sees itself in my body, just as I see my own face in a looking glass. My nerves reflect this. The earth is literally a mirror of thoughts. Objects themselves are embodied thoughts. Death is the dark backing that a mirror needs if we are to see anything.
With this sense of the splendour of our experience and of its awful brevity, gathering all we are into one desperate effort to see and touch, we shall hardly have time to make theories about the things we see and touch.
The man or nation of high culture may acknowledge to great lengths the restraints imposed by conventions and honour, but beyond a certain point, primitive will or desire cannot be curbed.
The most prudent thing any intelligent animal can do, if it would prefer its descendents not to spend a lot of time on a slab with electrodes clamped to their brains or sticking mines on the bottom of ships, or being patronised by zoologists, is to make bloody certain humans don't find out about it.
I think the relationship between memory and time is a very deep and tricky one, to tell you the truth. I don't consider memory another sense. I do consider memory that which allows us to think that time flows.
I am convinced that one should tell one's spiritual director if one has a great desire for Communion, for Our Lord does not come from Heaven every day to stay in a golden ciborium; He comes to find another heaven, the heaven of our soul in which He loves to dwell.
Subscribe for the occasional hand-picked quote. No noise.